A History of the Inquisition of Spain; vol. 1

[418] Arnald. Albertinus de Hæreticis, col. lix.

[419] Censura et Confutatio Libri Talmud (Boletin, XXIII, 371-4).

The Jews distinguished between unwilling converts, whom they termed Anusim and voluntary converts, or Meschudanim; the former they pitied and helped, the latter they abhorred. The Judaizing Christians were also sometimes called Alboraycos, from alborak (the lightning), the marvellous horse brought to Mahomet by the angel Gabriel, which was neither a horse nor a mule nor male nor female (Ibid. p. 379). A still more abusive popular appellation was Marrano, which means both hog and accursed. For the controverted derivation of the word see Graetz, Geschichte der Juden, VIII, 76 (Ed. 1890), who also (p. 284) admits the attachment of many of the Conversos to the old religion.

[420] C. Dertusan. ann. 1429, c. ix (Aguirre, V, 337).

[421] Ripoll Bullar. Ord. FF. Prædic. III, 347.

[422] C. Basiliens. Sess. XIX, c. vi (Harduin. VIII, 1193).

[423] Raynald. Annal. ann. 1451, n. 6.

[424] Fortalicium Fidei, Prolog. (Ed. 1494, fol. iia). The date of the Fortalicium is commonly assigned to 1459, the year which it bears upon its rubric, but on fol. lxxviib the author speaks of 1460 years having elapsed since the birth of Christ and, as this is at nearly the first third of the book, it may not have been completed for a year or two later.

[425] Nicol. Anton. Bibl. Vet. Hispan. Lib. X, cap. ix.

[426] Amador de los Rios, III, 60, 136.—Valera, Memoria de diversas Hazañas, cap. iv.

[427] Fortalicium Fidei, fol. cxlvi.

[428] Colmenares, Hist. de Segovia, cap. xxxi, § 3.—Valera, loc. cit.

[429] All recent Spanish authorities, I believe, assume that Fray Alonso was a Converso, but the learned Nicolás Antonio (loc. cit.) says nothing about it, and Jo. Chr. Wolff (Bibl. Hebrææ II, 1123) points out that he nowhere alludes to his own experience as he could scarce have failed to do when accusing the Jews of matters which they denied. He cites (fol. cxlixa) Pablo de Santa María, Bishop of Burgos, for their prayers against Christians and another learned Converso as to a secret connected with the Hebrew letters (fol. xciva). His knowledge concerning the Jews was thus wholly at second hand and his assaults on the Judaizing of the Conversos have every appearance of emanating from an Old Christian.

[430] The prayers attributed to the Jews were the subject of repeated repressive legislation. See Ordenanzas Reales, VIII, iii, 34.

[431] Fortalicium Fidei, fol. cxlii-ix, clxxxi-iii.

[432] Fuero Juzgo, XII, iii, 27.—Fuero Real, IV, i, 1.—Partidas, VII, xxiv, 7. In fact, these laws seem to have been a dead letter almost from the first. I have not met with an instance of their enforcement.

[433] Fortalicium Fidei, fol. liii-liv, lxxv-vi, clxxviii-ix.

[434] Bernaldez, Historia de los Reyes Católicos, cap. xliii. See also Páramo de Orig. Officii S. Inquisit., p. 134.

Bernaldez evidently derives his details from the inquisitorial sentences read at the autos de fe, in which these evidences of Judaism are recited in endless repetition.

[435] Amador de los Rios, III, 142.

[436] Castillo, Cróníca de Enrique IV, cap. liii.—Mariana Historia de España, Lib. XXIII, cap. vi.

[437] Modesto Lafuente, Hist. Gen. de España, IX, 227.

[438] Boletin, XXIII, 300-1.

[439] Vicente Barrantes, Aparato para la Historia de Extremadura, II, 362.

[440] Córtes de los Antiguos Reinos de Leon y de Castilla, Madrid, 1861 sqq.

[441] Archivio Vaticano. Sisto IV, Registro 679, Tom. I, fol. 52. I have printed this bull in the American Historical Review, I, 46.

[442] It was during Isabella’s stay in Seville that, on September 2d, she confirmed, followed by Ferdinand at Xeres, October 18, 1477, a forged decree, ascribed to Frederic II, granting certain privileges to the Inquisition of Sicily. This was done at the request of Filippo de’Barbarj, subsequently Inquisitor of Sicily, then at the court, whom both monarchs qualify as their confessor. He is said to have exercised considerable influence with them in overcoming the opposition to the establishment of the Inquisition in Castile. With regard to the forged decree of Frederic II, see the author’s “History of the Inquisition of the Middle Ages,” Vol. II, p. 288.

[443] Zurita, Añales de Aragon, Lib. XX, cap. xlix.

[444] Pulgar, Chronica, P. II, cap. lxxvii.—Bernaldez, cap. xliii.—Medina, Vida del Cardenal Mendoza (Memorial hist. español, VI, 235).

[445] Páramo de Orig. Offic. S. Inquis. p. 134.

Padre Fidel Fita has pointed out the discrepancy in the dates.—Boletin, XVI, 559.

[446] Bernaldez, Historia de los Reyes Católicos, cap. xliii.

[447] Páramo, p. 135.—Medina, Vida del Cardenal Mendoza (Memorial histórico español, VI, 235).

[448] Pulgar, Crónica, P. II, cap. clxxvii.—Pulgar (cap. iv) gives sole credit to Isabella for the extirpation of heresy.

[449] The proceedings of this important assembly have been printed by Padre Fidel Fita (Boletin, XXII, 212-250).

[450] Printed by Dom Clemencin, Elogio de Doña Isabel, pp. 595-7.

[451] Fortalicium Fidei, Lib. II, consid. xi.—History of the Inquisition of the Middle Ages, I, 512-13.

[452] This bull is embodied in the first proclamation of the inquisitors, Seville, January 2, 1481, printed by Padre Fita (Boletin, XV, 449-52). It had previously been looked upon as lost. Its main provisions, however, are embodied in the cédula of Dec. 27, 1480, printed in the notes to the Novísima Recopilacion, Ed. 1805, Tom. I, p. 260.

It is a little singular that the Inquisition possessed very few documents relating to its early history. In an elaborate consulta of July 18, 1703, presented to Philip V on the affair of Fray Froilan Diaz, the Suprema states that it had had all the records searched with little result; many important papers had been sent to Aragon and Catalonia and had never been returned; the rest were in a chest delivered to the Count of Villalonga, secretary of Philip III, to arrange and classify and on his arrest and the sequestration of his effects they disappeared.—Biblioteca Nacional, Seccion de MSS., G, 61, fol. 198.

It is quite possible that the contents of the chest form the “Bulario de la Inquisicion perteneciente á la Orden de Santiago,” consisting of eight Libros, or folio volumes (five of originals and three of copies) now in the Archivo Histórico Nacional. It is from this collection that Padre Fita has printed the proclamation above alluded to and many other important documents, and it will be seen that I have made large use of it under the name of “Bulario de la Orden de Santiago.” There are also vast stores of records in the Archivo Histórico Nacional of Madrid, in the archives of Simancas and Barcelona, and some in the Vatican Library. Llorente burnt many papers before leaving Madrid and carried others to Paris, some of which are in the Bibliothèque Nationale, fonds espagnol. The Biblioteca Nacional of Madrid also has a large number and others are dispersed through the various libraries of Europe or are in private hands.